What does 5 32 mean in the Quran

Sura 5 verse 32Cain and Abel and the killing today

"To kill a person without them having committed a murder or an act of violence in the country is like killing all of humanity. But saving a person's life is just like saving all of humanity."

This divine command to protect human life can be found in chapter 5 of the Koran. It is a sura that is devoted to the legality or unlawfulness of certain actions. Numerous stories from the biblical history of creation and salvation affirm the human obligation to obey God's laws.

The Koran series is explained as a multimedia presentation

These descriptions also include the story of Cain and Abel, the sons of Adam and Eve, the first human couple. This narrative immediately precedes the Koran verse on the prohibition of killing and culminates in it.

Prof. Sebastian Günther teaches at the University of Göttingen. (priv.) As in the Bible, it is also in the Koran the younger Cain, a farmer who kills the older brother Abel, the shepherd, out of personal envy and disobedience to God.

However, the representation of Cain and Abel in the Koran has some differences to their biblical counterpart:

(1.) Abel says explicitly in the Koran that he will not defend himself and that his fate is in God's hands. The soul of Cain, on the other hand, urges him to commit the murder. This disposition of Cain is portrayed in the Koran as downright fateful.

(2.) In addition, the Koran and the medieval Muslim scholars continue the story after Abel's death: Cain carries his dead brother around with him for days until he is released from this burden by a raven, the old Arabic symbol for death.

Thus, in the Islamic understanding, Cain is not just a murderer, but a person who also feels deep sadness and even remorse because of his deed.

Through the narrative linking of individual human actions with universal life patterns, these and the numerous other "biblical narratives" in the Koran have a high level of teaching and exemplary character.

Interestingly, the original motif of the brotherly dispute is further developed in many Arabic fairy tales as well as in modern Arabic literature. For example, the Egyptian Nobel Prize winner for literature, Nagib Machfus, wrote a novel in 1959 with the title "The Children of Our Quarter". It is a book that brilliantly processes episodes from the history of revelation and salvation.

We also encounter the motif of Cain and Abel here, with the moral and psychological interaction of the unequal brothers in the foreground: the character of Abel embodies human virtues and righteousness, indeed the ideal types of human beings in general. Cain, on the other hand, is - as in the Koran - a complex figure who represents both the passions and the inadequacies of man.

The central message of the Cain and Abel motif in the Koran and its creative continuation in Arab-Islamic culture is thus unmistakable: it is the urgent call to strictly adhere to ethical principles and to respect and protect human life.